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وسدی جھوک دے لوگ

وسدی جھوک دے لوگ

اساں وسدی جھوک دے لوگ ھاسے

 

ساڈیاں جھمراں میلے جاگے ہن

ساڈے سارے بھاگ سھاگے ہن

 

ایں ہسدے وسدے ویلے وچ

ہک دھرتی جایا آیا ھا

 

ساکوں نندروں آنڑ جگایا ھا

او روشن سجھ امیدیں دا

 

او نور ھا ساڈیاں دیدیں دا

پر وقت دے اندھے آمر کوں

 

اونھ ویلھے دے ہک جابر کوں

ساڈا رل کے جیونڑ نی بھانڑاں

 

ساڈا سانجھا تھیونڑ نی بھانڑاں

او غاصب روح دیاں فصلاں دا

 

او قاتل ساڈیاں نسلاں دا

اونھ خوشبو کو زنجیر کیتا

 

ساڈے سجھ کوں آنڑ اسیر کیتا

پچھیں رات اندھاری ڈھک گئی اے

 

اوندیں نانویں وینڑ کریندے ھویں

اونھ نسل دی کمر وی جھک گئی اے

 

رل سانجھا تھیو مڑ چاھندے ہن

متاں وستیاں ساڈیاں وس پوون

 

متاں وستیاں ساڈیاں وس پوون

متاں جھوک تے ساول ول آوے

 

اینہ آس تے ھنڑ پئے جیندے ھیں

اوندا لعل بلاول ول آوے

                                                                                                                جیے بھٹوجیے، جہانگیر مخلص

 

 

Qur’ānic Concept of Divine Mercy Projected through the Pairs of Divine Attributes: A Criterion for Social Amelioration

This paper intends to discuss Qur’ānic concept of Divine Mercy in the light of couples of Divine Attributes mentioned at the end of verses in order to study what standards have been given for the best human conduct and how we may extract guideline and principles for communal amelioration acquiring well-balanced social rhythm. Conversely, what are the conditions and prerequisites that are responsible to make a person deserving and worthy of Divine Mercy as advised by Qur’ānic verses from within the domain of selected pairs. This paper desires to estimate the hypothesis that Divine Mercy gives rise to the better understanding leading towards broad spectrum of the subject theme where social betterment is greatly concerned. Employing analytical method, we may be able to know multiple dimensions regarding human life and its rectification. This study concludes that from the universal message of Divine Mercy each pair demonstrates its unique communication, which may cause to find the details for social amelioration as well as practical evidences concerning the better social milieu, instead of just concentrating upon theories and revolving around the ideas in relation to the concept of mercy. This communication finds that how these pairs mutually addressed the humanity to educate them commendable conduct along with preventive measures, for praiseworthy living. It is recommended that this discourse will provide a data from Islamic weltanschauung concerning Divine Mercy projecting an exclusive comparative stance towards different thoughts and religions.

Bhabha and Spivak: Agency, Resistance and the Role of the Post-Colonial English Writer.

Bhabha and Spivak: Agency, Resistance and the Role of the Post-Colonial English Writer. Bhabha and Spivak approach the Post-Colonial question from different standpoints but their theoretical framework is grounded in Post-Structuralism. Bhabha holds that colonial discourse is ambivalent and it’s inherent ‘gaps’ create its own sites of resistance. On the other hand, Spivak is somewhat skeptical about the issue of agency and resistance of the native and does not see any site from where the colonized subject can make his or her voice heard. This research is designed to analyze the agency of the colonized subject and by extension of the Post-Colonial English writer in the light of these two opposing viewpoints. For this purpose, Bhabha’s concept of ambivalence is analyzed in detail and how this has a bearing on his view of literary representation. Secondly, Spivak’s notion of Colonial master discourses is discussed and how these make representation a very problematic and political issue. Both these theorists agree that representation is also a form of repression and it should never be taken at its face value. Post-Structuralism denies agency to the individual and rejects the notion that ‘individual consciousness’ is the source of meaning and truth while Post-Colonial politics grants this agency to the colonized subject. The theories of Bhabha and Spivak are an attempt to reconcile Post-Structuralism with Post-Colonialism. It is claimed that the Post-Colonial English writings are attempts to challenge the colonial ideology and represent the native population. The point to consider is that the Post-Colonial English writer is the product of colonial discursive practices and is it possible for him or her to resist the colonial structures. The research is an attempt to answer this question in the light of the theories developed by Bhabha and Spivak. The central problem of the study is the nature of agency of the colonized subject and whether the Post-Colonial writer can exercise this agency and resist the colonial power structures. The study is a critique in nature and attempts to analyze the role of the writer theoretically.
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